Chinese
大正藏第 24 册 No. 1470 大比丘三千威仪 No. 1470 大比丘三千威仪卷上 后汉安息国三藏安世高译 佛弟子者，有二种：一者在家，二者出家。在家者，初受五戒为本，遮三恶趣、求人天福。以未能永舍家眷属缘累故，更加三戒助前五戒，一日一夜种未来世永出因缘。出家者，行有始终，上中下业。下出家者，先以十戒为本，尽形受持；虽舍家眷属因缘执作，于俗人等是出家，于具戒者故是在家，是名下出家。其中出家者，次应舍执作缘务，具受八万四千向道因缘；虽舍作业缘务，身口行意业未能具足清净，心结犹存未得出要，上及不足、下比有余，是名中出家。上出家者，根心猛利，次应舍结使缠缚。舍结使缠缚者，要得禅定慧力。得禅定慧力，心得解脱。得解脱者，名净身口意业，出于缘务烦恼之家，永处闲静清凉之室，是名上出家。 中出家者，始受具戒，沙门仪法未能周悉，要须依止长宿有德行者。是以优波离问佛：“成就几法尽令不依止耶？”佛答：“凡成就二十五法，不依止。”广而言之二十五法，取要言之，但能知二部戒为本，今但成就十法。 一者，不知广利二部戒共议。共议者，当一篇中，或同或异，或僧戒中轻、尼戒中 现代汉语译本 大比丘三千威仪卷上 后汉安息国三藏安世高译 佛弟子有两种：一是在家弟子，二是在家弟子。在家弟子，最初以受持五戒为根本，遮止堕入三恶趣，求得人天福报。因为还不能永远舍弃家庭眷属的牵绊，所以增加三戒来辅助之前的五戒，一日一夜种下未来世永远出离轮回的因缘。出家弟子，修行有始有终，分为上、中、下三种。下等出家者，先以十戒为根本，尽形寿受持；虽然舍弃了家庭眷属的因缘和执着，对于世俗之人来说是出家，但对于受持具足戒的人来说仍然是在家，这叫做下等出家。 中等出家者，接下来应当舍弃执着和事务的牵绊，具足受持八万四千种趋向解脱的因缘；虽然舍弃了作业和事务的牵绊，但身口意的行为还没有完全清净，心中的烦恼还在，没有得到解脱的关键，比上不足，比下有余，这叫做中等出家。 上等出家者，根器和心性都非常猛利，接下来应当舍弃烦恼的缠缚。要舍弃烦恼的缠缚，必须得到禅定和智慧的力量。得到禅定和智慧的力量，心才能得到解脱。得到解脱的人，就能够清净身口意的行为，脱离事务和烦恼的束缚，永远安住在闲静清凉的境界中，这叫做上等出家。 中等出家者，刚刚受持具足戒，对于沙门的仪轨和法则还不能完全熟悉，必须依止年长的、有德行的人。因此，优波离（Upali，佛陀十大弟子之一，持戒第一）问佛陀：‘成就多少种法才能完全不依止他人呢？’佛陀回答：‘凡是成就二十五种法，就可以不依止他人。’详细来说是二十五种法，简要来说，只要能通达比丘和比丘尼二部的戒律为根本，现在只说成就十种法。 第一，不知道广泛地学习比丘和比丘尼二部戒律共同讨论的内容。共同讨论的内容，是指在同一个篇章中，或者相同或者不同，或者在比丘戒中是轻罪，在比丘尼戒中是重罪。
English
English version The Great Bhikshu Three Thousand Rules of Conduct, Scroll 1 Translated by An Shih-kao, Tripitaka Master from the An息 Kingdom of the Later Han Dynasty Disciples of the Buddha are of two kinds: those who are householders and those who are renunciates. Householders initially take the five precepts as their foundation, preventing them from falling into the three evil realms and seeking blessings in the realms of humans and gods. Because they are unable to permanently relinquish the entanglements of family and relatives, they add three precepts to assist the previous five, planting the seeds for permanently escaping the cycle of rebirth in future lives for one day and one night. Renunciates, their practice has a beginning and an end, with superior, intermediate, and inferior levels. Inferior renunciates first take the ten precepts as their foundation, upholding them for the rest of their lives; although they have relinquished the entanglements and attachments of family and relatives, they are considered renunciates in relation to laypeople, but are still considered householders in relation to those who have taken the full precepts. This is called inferior renunciation. Intermediate renunciates should next relinquish attachments and the entanglements of affairs, fully receiving the eighty-four thousand conditions that lead to enlightenment; although they have relinquished the entanglements of work and affairs, their actions of body, speech, and mind are not yet fully purified, and the knots in their hearts still remain, preventing them from attaining the key to liberation. They are insufficient compared to the superior, but have more than the inferior. This is called intermediate renunciation. Superior renunciates have sharp faculties and minds, and should next relinquish the entanglements of afflictions. To relinquish the entanglements of afflictions, one must obtain the power of dhyana (禅定, meditative absorption) and prajna (慧, wisdom). By obtaining the power of dhyana and prajna, the mind can attain liberation. Those who attain liberation are said to have purified the actions of body, speech, and mind, escaping from the bonds of affairs and afflictions, and dwelling forever in a tranquil and cool abode. This is called superior renunciation. Intermediate renunciates, having just received the full precepts, are not yet fully familiar with the rules and regulations of a shramana (沙门, ascetic); they must rely on elders who possess virtue and conduct. Therefore, Upali (优波离, one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha: 'How many qualities must one possess to be completely independent?' The Buddha replied: 'One who possesses twenty-five qualities does not need to rely on others.' To speak in detail, there are twenty-five qualities, but to speak concisely, it is essential to understand the precepts of both the bhikshus (比丘, monks) and bhikshunis (比丘尼, nuns) as the foundation. Now, I will only speak of possessing ten qualities. First, not knowing the content of the joint discussions on the precepts of both the bhikshus and bhikshunis extensively. The content of the joint discussions refers to that within the same chapter, they are either the same or different, or what is a minor offense in the bhikshu precepts is a major offense in the bhikshuni precepts. --------------------------------------------------------------------------------
Chinese
重，或尼戒中轻、僧戒中重，或前篇中有、或后篇中无，或戒本中有、或余戒中无，或余戒中无或余戒中有、或戒本中无。如是等戒不知分部，是名不知戒。 二者，不知是罪非罪。或是佛法罪非世界罪，或世界罪非佛法罪，或亦佛法罪亦世界罪，或非佛法罪非世界罪。佛法罪非世界罪者，制戒后长财离衣等是。世界罪非佛法罪，未制戒前杀盗等是。亦佛法罪亦世界罪者，制戒前制戒后犯淫欺戒等是。或非佛法罪非世界罪，制戒前杀草木等是。若比丘触食夜食、比丘失食宿，观能作此三事：若食此食，是罪。若可信人共食宿食，是非罪。如是等事不知，是名不知是罪非罪。 三者，不知轻不知重。不知轻者，如与戒沙弥一犯淫戒，极惭愧，死不更犯，终身易位，不受人请。众中慨恻：“愿听我为比丘、终身劝化作福。”如是人等，现世虽不得道种，将来世受罪轻微，是名不知轻。不知重者，如掐树叶比丘，迦叶佛时堕龙中，至今受报未尽。不知犯轻戒而罪重，是名不知重。 四者，不知有残无残罪。如盗一人五钱，后还主；如杀旃陀罗等，是不知无残罪中有残，是名不知有残。不知无残者，如三十事中，亲厚意中索好衣，衣主还索，若不还，五钱以上犯波罗夷。不知如是比丘中有残无残，是名不知 现代汉语译本 重罪，或者尼姑戒律中的轻罪、比丘戒律中的重罪，或者在戒律的前面部分有、或者在后面的部分没有，或者在戒本中有、或者在其他的戒律中没有，或者在其他的戒律中没有、或者在其他的戒律中有、或者在戒本中没有。像这样的戒律，不知道它们的分类和部分，这叫做不知戒。 第二，不知道什么是罪、什么不是罪。或者，什么是佛法上的罪而不是世俗上的罪，或者什么是世俗上的罪而不是佛法上的罪，或者什么是佛法上的罪也是世俗上的罪，或者什么既不是佛法上的罪也不是世俗上的罪。佛法上的罪而不是世俗上的罪，比如制定戒律后，对于长财（长时积蓄的财物）、离衣（隔夜衣）等的规定就是。世俗上的罪而不是佛法上的罪，比如在未制定戒律之前，杀生、偷盗等就是。既是佛法上的罪也是世俗上的罪，比如在制定戒律之前和之后，犯邪淫、欺骗等戒律就是。既不是佛法上的罪也不是世俗上的罪，比如在制定戒律之前，杀害草木等就是。如果比丘触摸食物、晚上吃东西、比丘丢失食物过夜，观察是否能造成这三种情况：如果吃了这些食物，就是罪。如果可信的人一起吃过夜的食物，就不是罪。像这样的事情不知道，这叫做不知道什么是罪、什么不是罪。 第三，不知道什么是轻、什么是重。不知道什么是轻，比如一个受戒的沙弥（Śrāmaṇera，佛教出家男子）第一次犯邪淫戒，极其惭愧，宁死也不再犯，终身改变自己的位置，不接受别人的邀请。大众中有人慨叹：‘希望允许我成为比丘（Bhikṣu，佛教出家男子），终身劝人向善、积德行善。’像这样的人，现世虽然不能得到道种，将来世所受的罪会轻微，这叫做不知道什么是轻。不知道什么是重，比如掐树叶的比丘，在迦叶佛（Kāśyapa Buddha，过去七佛之一）时期堕入龙道中，至今还在受报没有结束。不知道犯轻戒而罪很重，这叫做不知道什么是重。 第四，不知道是有残罪还是无残罪。比如偷盗一个人的五钱，后来还给了主人；比如杀害旃陀罗（Caṇḍāla，古印度社会中的贱民）等，这是不知道无残罪中有残罪，这叫做不知道有残罪。不知道无残罪，比如在三十事中，因为亲厚的关系索要好的衣服，衣服的主人又索要回去，如果不还，五钱以上就犯了波罗夷（Pārājika，比丘戒中最重的罪）。不知道像这样的比丘是有残罪还是无残罪，这叫做不知道。
English
English version A grave offense, or a minor offense in the nuns' precepts, or a grave offense in the monks' precepts, or present in the earlier part of the precepts, or absent in the later part, or present in the Prātimokṣa (戒本, the book of monastic rules), or absent in other precepts, or absent in other precepts or present in other precepts, or absent in the Prātimokṣa. Not knowing the divisions and parts of such precepts is called not knowing the precepts. Second, not knowing what is a sin and what is not. Or, what is a sin according to the Buddha's Dharma (佛法) but not a sin in the world, or what is a sin in the world but not a sin according to the Buddha's Dharma, or what is both a sin according to the Buddha's Dharma and a sin in the world, or what is neither a sin according to the Buddha's Dharma nor a sin in the world. A sin according to the Buddha's Dharma but not a sin in the world refers to things like the rules regarding long-term possessions (长财) and keeping robes overnight (离衣) after the precepts were established. A sin in the world but not a sin according to the Buddha's Dharma refers to things like killing and stealing before the precepts were established. Both a sin according to the Buddha's Dharma and a sin in the world refers to things like violating the precepts against sexual misconduct and deception both before and after the precepts were established. Neither a sin according to the Buddha's Dharma nor a sin in the world refers to things like killing plants before the precepts were established. If a Bhikṣu (比丘, Buddhist monk) touches food, eats at night, or loses food overnight, observe whether these three things can occur: if he eats this food, it is a sin. If a trustworthy person eats leftover food together, it is not a sin. Not knowing such things is called not knowing what is a sin and what is not. Third, not knowing what is light and what is heavy. Not knowing what is light, for example, a Śrāmaṇera (沙弥, novice monk) who commits the sexual misconduct precept for the first time is extremely ashamed, would rather die than commit it again, changes his position for life, and does not accept invitations from others. Someone in the assembly sighs, 'I hope to be allowed to become a Bhikṣu (比丘, Buddhist monk), to persuade people to do good and accumulate merit for life.' Such a person, although he may not attain the seed of enlightenment in this life, will receive light punishment in future lives. This is called not knowing what is light. Not knowing what is heavy, for example, a Bhikṣu (比丘, Buddhist monk) who plucks leaves from a tree fell into the dragon realm during the time of Kāśyapa Buddha (迦叶佛, one of the past seven Buddhas) and is still suffering the consequences. Not knowing that committing a minor precept can result in a heavy punishment is called not knowing what is heavy. Fourth, not knowing whether there is a remaining offense or no remaining offense. For example, stealing five coins from someone and then returning them to the owner; for example, killing a Caṇḍāla (旃陀罗, an outcast in ancient Indian society), etc., this is not knowing that there is a remaining offense in a non-remaining offense. This is called not knowing that there is a remaining offense. Not knowing that there is no remaining offense, for example, in the thirty matters, asking for good clothes out of affection, and the owner of the clothes asks for them back, if they are not returned, more than five coins constitutes a Pārājika (波罗夷, the heaviest offense for a Bhikṣu). Not knowing whether such a Bhikṣu (比丘, Buddhist monk) has a remaining offense or no remaining offense is called not knowing. -------------------------------------------------------------------------------- 无残。
Chinese
五者，不知一制者，有戒始终不开，或有一因缘一开，是名不知一制。 六者，不知二制。或有戒二三因缘合为一戒，或有因缘二开乃至六开，是名不知二制。 七者，不知偏制。是名净国不受食，如事外国不洗大小行便，如寒雪国听着复衣，如是比不犯、余国便犯，是为不知偏制。 八者不知一切制。如杀等无国不遮，是名不知一切制。 九者，不知布萨羯磨。布萨者，秦言净住，义言长养比丘和合。若作百一羯磨而不知和合，是名不知布萨。 十者，不知请岁羯磨。请岁者，求人出己之过，若见闻疑语我。若五人以上作百一羯磨，广自恣要差二人。所以二人者，僧自恣竟自相向出罪，不得求余人自恣，余人僧不差故。二三四人三语自恣，一人心念口言。若不知是者，名不知请岁。 若成就十法不知上事者，虽满五岁若过，尽令依止宿长有德者。若不依止，日日犯突吉罗。若知上下十法者，若满五岁，得离依止师。离依止师已，当学作师法，满十岁当得度人。若不知五法，尽令不得度人。 五法者，一者广利二部戒；二者能决弟子疑罪；三者弟子远方力能使弟子来；四者能破弟子恶邪见，及教诫勿使作恶；五者若弟子病，能好看视如父养子。若有五法成 现代汉语译本： 无残。 五、不知一制：有的戒律从始至终都不能开许，或者因为某种因缘可以开许一次，这叫做不知一制。 六、不知二制：有的戒律因为两三种因缘合在一起才能开许为一戒，或者因为某种因缘可以开许两次乃至六次，这叫做不知二制。 七、不知偏制：例如在清净国土不接受食物，如同在外国不清洗大小便，如同在寒冷下雪的国家允许穿多层衣服，这些情况在某些国家不犯戒，在其他国家则犯戒，这叫做不知偏制。 八、不知一切制：例如杀生等行为在任何国家都不允许，这叫做不知一切制。 九、不知布萨羯磨（Upavasatha-karma）：布萨，用秦语来说是‘净住’，用义语来说是‘长养比丘和合’。如果做了百一羯磨（karma）却不知道和合的意义，这叫做不知布萨。 十、不知请岁羯磨（Pravāraṇā-karma）：请岁，就是请求别人指出自己的过失，无论是见、闻、疑的方式。如果五人以上做百一羯磨，在自恣（Pravāraṇā）时要指定两个人。之所以要两个人，是因为僧团自恣结束后，彼此互相指出罪过，不能请求其他人自恣，因为其他人没有被僧团指定。二、三、四个人用三次语言自恣，一个人用心念口说。如果不知道这些，就叫做不知请岁。 如果成就了这十种不知上事的条件，即使满了五夏（五年），也要让他依止宿腊长、有德行的人。如果不依止，每天都犯突吉罗（Duṣkṛta）。如果知道上下十法，满了五夏，就可以离开依止师。离开依止师后，应当学习做师父的方法，满了十夏才能度人。如果不知道五法，就不能度人。 五法是：一、广泛利益比丘、比丘尼二部戒；二、能够解决弟子对戒律的疑问；三、弟子在远方时，有能力让弟子前来；四、能够破除弟子的恶邪见，并且教诫他们不要作恶；五、如果弟子生病，能够好好照顾，如同父亲养育儿子。如果具备这五种条件。